Plato Leadership Quotes

Your friend Plato holds that commonwealths will only be happy when either philosophers rule or rulers philosophize: how remote happiness must appear when philosophers won't even deign to share their thoughts with kings.

I am a humanist because I think humanity can, with constant moral guidance, create reasonably decent societies. I think that young people who want to understand the world can profit from the works of Plato and Socrates, the behaviour of the three Thomases, Aquinas, More and Jefferson — the austere analyses of Immanuel Kant and the political leadership of Abraham Lincoln and Franklin Roosevelt. [The World Is My Home (1991)]

As Plato says: ‘People cannot be good leaders, unless they have first been good servants.

The very essence of leadership is you have a vision. It's got to be a vision you articulate clearly and forcefully on every occasion. Whatever you value, be committed to it and let nothing distract you from this goal. The uncommitted life, like Plato's unexamined life, is not worth living.

Those who are not true leaders or elders will just affirm people at their own immature level, and of course immature people will love them and elect them for being equally immature. You can fill in the names here with your own political disaster story. But just remember, there is a symbiosis between immature groups and immature leaders, I am afraid, which is why both Plato and Jefferson said democracy was not really the best form of government. It is the safest. A truly wise monarch would probably be the most effective at getting things done.

The very essence of leadership is that you have a vision. It's got to be a vision you articulate clearly and forcefully on every occasion. Whatever you value, be committed to it and let nothing distract you from this goal. The uncommitted life, like Plato's unexamined life, is not worth living.

For statesmanship is a science and an art; one must have lived for it and been long prepared. Only a philosopher-king is fit to guide a nation. "Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and wisdom and political leadership meet in the same man,... cities will never cease from ill, nor the human race" (473). This is the key-stone of the arch of Plato's thought.

Without conflict and tension, music lacks dynamism and movement. The composer and the improvisational musician alike must contain the dissonance within a frame that holds the audience's attention until resolution is found. Music also teaches to distinguish the varieties of silence: restless, energized, bored, tranquil, and sublime.' With silence one creates moments so that something new can be heard; one holds the tension in an audience or working group, or punctuates important phrases, allowing time for the message to settle. Creating music takes place in relation to structures and audiences. Structural limits provide scaffolding for creativity. Plato put it this way: "If there is no contradictory impression, there is nothing to awaken reflection."' People create in relation to something or someone. Although the audience may be safely tucked inside the composer's mind, still it is there.

Periodic revivals of Plato's and Aristotle's ideas made a great impact on the church and pagan societies in the Middle Ages, the Renaissance, the Enlightenment, and on much of today's culture. These ideas have been mass marketed. Many have eaten of these men's fruit, not realizing the roots of what they were taught. The ideas of these men have insidiously clouded the clear understanding of the Bible for many, setting us up to view women as an inferior, subordinate "other".

Under his leadership, the Cistercians had grown from a handful of monasteries to more than 350 houses by 1140. Although he was ten years younger than Abelard, Bernard was already the single most influential churchman of the age.

The martial valor of Ares, the royalty of Hera, the intelligence and leadership of Zeus, the inspiration of Apollo (Ares: Phaedr. 252c8; Hera: 253b1; Zeus: 252e1-6; Apollo: 253b3, 265b4), and other virtues corresponding to the other Gods are brought to birth among mortals, both in thought and in action, as a product of mortals’ yearning for the virtues’ original, divine bearers. Nor does each God represent but a single virtue; each one must rather exhibit a mixture of many virtues, just as would any virtuous human.

People [are] always in the habit of setting up one man as their special champion, nurturing him and making him great? ... It’s clear that when a tyrant arises, this special leadership is the sole root from which he sprouts.

He rejects leadership that is based on Greco-Roman concepts of wisdom, power, and status (1 Cor. 1:18–31). His teachings are the polar opposite of Plato’s argument that the weak should be ruled by the strong, the ignoble by the noble, and the ignorant by the wise. When Paul rejects the status markers of his heritage, privileges, and attainments in Judaism, he rejects the biological essentialism and the social pyramid of the Greco-Roman system as well (Phil. 3:1–11). He therefore rejects all the values on which status and authority in the culture were based.

Good actions give strength to ourselves and inspire good actions in others. —PLATO, CLASSICAL GREEK PHILOSOPHER

The unexamined life is not worth living,’ observed Plato. But the number of people who come out of our leadership development programs saying ‘I haven’t thought that deeply in years!’ is astonishing. As human beings, we’re trying—sometimes with disastrous results—to run businesses, raise our children, teach our students, be involved in relationships without giving serious and careful consideration to the roots out of which the fruits in our lives are growing.

Paraphrasing Plato's Republic: "Only people who have allowed themselves to be reformed by reality have it in themselves to reform their polis for the better.

For statesmanship is a science and an art; one must have lived for it and been long prepared. Only a philosopher-king is fit to guide a nation. “Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and wisdom and political leadership meet in the same man, . . . cities will never cease from ill, nor the human race” (473). This is the key-stone of the arch of Plato’s thought.

The men who projected and are pushing on this enterprise, with an executive ability that would maintain and manoeuvre an army in a campaign, are not, however, consciously philanthropists, moved by the charitable purpose of giving employment to men, or finding satisfaction in making two blades of grass grow where one grew before. They enjoy no doubt the sense of power in bringing things to pass, the feeling of leadership and the consequence derived from its recognition; but they embark in this enterprise in order that they may have the position and the luxury that increased wealth will bring, the object being, in most cases, simply material advantages—sumptuous houses, furnished with all the luxuries which are the signs of wealth, including, of course, libraries and pictures and statuary and curiosities, the most showy equipages and troops of servants; the object being that their wives shall dress magnificently, glitter in diamonds and velvets, and never need to put their feet to the ground; that they may command the best stalls in the church, the best pews in the theatre, the choicest rooms in the inn, and—a consideration that Plato does not mention, because his world was not our world—that they may impress and reduce to obsequious deference the hotel clerk. This life—for this enterprise and its objects are types of a considerable portion of life—is not without its ideal, its hero, its highest expression, its consummate flower. It is expressed in a word which I use without any sense of its personality, as the French use the word Barnum—for our crude young nation has